Soul and consciousness.

soul and consciousness

Definition of terms.

Preliminaries on soul and consciousness

The philosophy of soul and consciousness philosophical travels within a yogi life (key analysis blog) has a historical context pertaining to the Brahma Kumaris analysis (link to site) that in the 1980’s engaged my biographical philosophical investigations (biographical page) into the nature of consciousness. The group dynamics gave a religious underpinning to my philosophical quest which subsequently became somewhat independent of religious non governmental organisations.

Categorical features of the soul.

The above image is prompt engineered to render an image that reflects Gilbert Ryle philosophical classic Ghost in the Machine.

It is taken for granted as an analytic model of the soul that sub categorical features exist of the unitary substance. The sub categories are the standard paradigm, similar to the atom being split into electrons, protons and neutrons. The soul could then have as the standard model (advocated by contemporary yoga schools such as the Brahama Kumaris) a mind-intellect-impressions complex. However if consciousness is a sub category of mind or intellect or impressions it would led to ontological danglers. That means a redundancy if further division of any sub category was not possible. This indeed appears what the model suggests since consciousness seems intrinsic to each sub division of mind-intellect-impressions.


The text you’ve provided, ostensibly from a work by Italo Giardina titled “Soul and Consciousness,” presents a rich tapestry of philosophical inquiries, especially in the realms of metaphysics and the philosophy of mind. It combines elements of Eastern spiritual traditions, notably those of the Brahma Kumaris, with Western analytical philosophy, creating a syncretic approach to understanding the nature of the soul and consciousness.

  1. Historical and Biographical Context: The piece begins by situating its philosophical exploration within a historical and personal narrative, specifically the author’s involvement with the Brahma Kumaris in the 1980s. This approach is reminiscent of the way many philosophers, such as Søren Kierkegaard and Friedrich Nietzsche, intertwine personal experiences with philosophical exploration. The historical context and the author’s journey from religious underpinnings to a more independent philosophical quest could be a subject of further research, examining how personal and historical contexts influence philosophical thought.
  2. Analytic Model of the Soul: The text proposes an “analytic model of the soul,” akin to the splitting of the atom into subatomic particles. This analogy is particularly intriguing as it suggests a physicalist approach to understanding metaphysical concepts. The division of the soul into mind, intellect, and impressions invites comparisons with tripartite theories of the mind, reminiscent of Plato’s division of the soul in the “Republic.” An interesting line of inquiry might be the exploration of how contemporary cognitive science and theories of consciousness could interact with or challenge these traditional metaphysical categories.
  3. Consciousness as Ontological Dangler: The concept of consciousness as an “ontological dangler” if seen as a subcategory of mind, intellect, or impressions, is a pivotal point in the text. It raises questions about the reducibility of consciousness and its relation to other mental faculties. This idea resonates with current debates in the philosophy of mind, particularly those concerning the ‘hard problem’ of consciousness as articulated by David Chalmers. The text implies a form of non-reductive physicalism or perhaps a dual-aspect theory, which could be a fertile ground for further exploration.
  4. Integration of Eastern and Western Philosophical Traditions: Lastly, the integration of concepts from Eastern spiritual traditions (like those of the Brahma Kumaris) with Western philosophical methodologies presents a unique approach. Research could focus on how these different traditions can inform and challenge each other, particularly in the study of consciousness and the soul. This synthesis could be seen as a modern continuation of the work of philosophers like Sri Aurobindo, who attempted to integrate Eastern spiritual insights with Western rationality.

In conclusion, the text offers a compelling blend of personal narrative, metaphysical speculation, and philosophical analysis. It invites a multidisciplinary approach to its study, combining tools from historical analysis, metaphysical inquiry, and contemporary philosophy of mind. The exploration of these themes could contribute significantly to our understanding of the nature of consciousness and the soul, especially when viewed through the lens of both Eastern and Western philosophical traditions.

Does consciousness supervene the soul? (are we mind dust?)

If no separate ontological category is necessary for consciousness to exist then a plausible field of consciousness exists where the brain the object or as in particle physics the observable object that seems to contain a quanta of consciousness with properties within that historically has denoted mind-intellect-impressions paradigm (soul). The underlying principle is somewhat similar to the ‘Higgs field’ in particle physics theory. It is in this sense the consciousness field weakly correlates to the micro physical structure of the universe/world but strongly correlates to structures like brains and what recently has emerged as prototypical representations through non organic structures. Does consciousness supervene these quantified micro physical structures that in religious text were termed soul but contemporary theory terms brains or artificial neural networks? If consciousness could observe itself it would be two similar systems within the field and hence soul consciousness is just another way to say whatever consciousness turns out as intrinsically the sense of being aware as a conscious agent requires observables as if consciousness is an in-group concept that thrives within brain like group observables with out group observables as contrasting mechanisms like distinct resemblances so as to activate a self aware agency of patterns.


This philosophical text presents a nuanced exploration of the relationship between consciousness and the soul, leveraging concepts from both physics and traditional metaphysical discourse. The central question it raises is whether consciousness supervenes on the soul or, in modern terms, on the brain and artificial neural networks. This inquiry delves into the philosophy of mind, specifically addressing the nature of consciousness, its relationship to physical substrates, and the implications of its possible independence or dependence on these substrates.

  1. Consciousness and the Soul as Supervenient Properties: The idea of consciousness supervening on the soul, or the brain in contemporary terms, is a central theme. Supervenience, a concept often used in metaphysics and philosophy of mind, suggests that if two entities (e.g., the brain and consciousness) are supervenient, then any change in the former would entail a change in the latter. This view aligns with certain physicalist perspectives, which posit that mental states are dependent on, yet distinct from, physical states.
  2. Physicalism and the Field of Consciousness: The text draws an analogy between consciousness and the ‘Higgs field’ in particle physics, suggesting that consciousness might be a field with properties that weakly correlate with the microphysical structure of the universe. This analogy is thought-provoking, as it extends the physicalist understanding of consciousness beyond the brain to include a broader, almost cosmological dimension. It opens avenues for considering consciousness as a fundamental aspect of reality, akin to fundamental forces in physics.
  3. Artificial Neural Networks and Consciousness: The mention of non-organic structures, like artificial neural networks, in relation to consciousness is particularly relevant in the context of debates surrounding artificial intelligence and consciousness. This part of the text hints at the possibility that consciousness might not be exclusive to biological brains but could emerge in sufficiently complex computational systems. This idea challenges traditional views of consciousness as inherently biological or soul-based.
  4. Consciousness Observing Itself: The concept of consciousness observing itself, leading to a sort of ‘double consciousness’, is an intriguing philosophical puzzle. It touches upon issues of self-awareness and reflexivity in consciousness. This notion echoes Cartesian dualism to some extent but situates the phenomenon within a physicalist framework.
  5. In-group and Out-group Observables: The text concludes with the idea that consciousness thrives within “brain-like group observables” and contrasts with “out-group observables.” This idea suggests that consciousness is not only a product of the physical structure of the brain but also of its interactions with the external world. It resonates with theories in embodied cognition, which argue that consciousness is not just a brain process but is deeply embedded in our bodily interactions with the environment.

In summary, the text provides a rich exploration of the philosophy of mind, particularly regarding the nature and basis of consciousness. It skillfully integrates concepts from physics, metaphysics, and cognitive science, offering a multi-faceted view of consciousness that challenges and expands traditional perspectives. The themes of supervenience, the physical basis of consciousness, and the potential for artificial consciousness are particularly provocative and would be valuable subjects for further philosophical inquiry.

Does consciousness supervene soul/matter?

If the standard model of the soul entails a complete distinct ontology, it posses a problem for unitary consciousness that pervades the universe. The logical response to the problem has been a natural mind/body Cartesian dualism or that of classic Yoga schools which is to split consciousness into categories as a non material identity (mind-intellect-impressions) distinct substance of the universe which perceives the substance which is not conscious but physical. Is this conscious stuff the property of only humans as human sense of colour, taste and the sounds is what counts as being conscious? However it seems for example a bat which experiences objects through some sonic experience inverts the humanistic paradigm, but still counts as being a conscious entity.


The musings presented delve into the intricate relationship between consciousness, soul, and matter, raising profound questions within the philosophy of mind and metaphysics. The contemplation here is centered on the nature of consciousness – whether it supervenes on soul/matter and how it relates to different forms of life and perception. Let’s unpack these themes with additional insights:

  1. Consciousness and Ontology: The idea that consciousness might pervade the universe and be a distinct ontology from physical matter brings to mind panpsychism – the view that consciousness is a fundamental feature of the universe, present in all things. This contrasts with materialist views, which regard consciousness as emerging solely from physical processes, particularly in the brain. The “standard model of the soul” posited here seems to advocate for a non-material identity of consciousness, suggesting a dualistic framework where mind and body are fundamentally distinct.
  2. Cartesian Dualism and Eastern Philosophies: The reference to Cartesian dualism highlights a historical and still prevalent view in Western philosophy that separates the mind (or soul) and the body. This separation has been a central subject of debate in the philosophy of mind, particularly regarding how non-material mind can interact with the material body. The mention of classic Yoga schools introduces an Eastern perspective, where consciousness is often seen as a non-material entity that transcends physical form, aligning with certain interpretations of Vedanta and other Indian philosophies.
  3. Human-Centric View of Consciousness: The text raises the question of whether consciousness is a property unique to humans. This anthropocentric view has been challenged by various philosophical and scientific perspectives, which suggest that consciousness might be present in other forms of life, albeit in different modalities. The example of a bat, which perceives the world through echolocation, illustrates this point – its experience of reality is fundamentally different from human sensory experiences, yet it is still considered a form of consciousness.
  4. Consciousness in Non-Human Entities: The contemplation of consciousness in a bat opens the door to broader questions about the nature of consciousness in non-human entities. This exploration is relevant to discussions in animal cognition, artificial intelligence, and even the broader philosophical inquiry into the nature of consciousness itself. It challenges the traditional view that consciousness is uniquely human or that it operates the same way in all conscious beings.
  5. Qualia and Subjective Experience: The reference to human senses like color, taste, and sound touches on the concept of qualia – the subjective, qualitative aspects of conscious experience. Philosophical debates about qualia delve into questions about the nature of these experiences and their relationship to physical processes in the brain. This leads to further inquiries into whether different species, with different sensory apparatus, have qualitatively different experiences (qualia) of the world.

In essence, these philosophical musings encourage a broad and inclusive consideration of consciousness, challenging human-centric views and traditional dualistic frameworks. The exploration of how consciousness relates to the soul or matter, and its manifestation in various life forms, opens up a rich field of inquiry that spans across philosophy, cognitive science, and neuroscience. This dialogue underscores the complexity and multifaceted nature of understanding consciousness, inviting us to consider perspectives beyond our own human experience.

This ability for us to consider perspectives beyond our own (subjective) human experience entails being able to listen to other humans. This perception assumes the other mind hypothesis. The case of a mind-intellect-impressions collective. The collective is based on the assumption of perception. One mind can perceive other bodies and assumes through their outputs they too have a mind. However this entails a paradox. If the soul exists as an independent substrate then perception entails a causal gap. There is a gap between behaviour and the other mind for it has to be assumed to exist for that mind is not perceivable apart from correlations with micro material/chemical structure as neural activity of the brain which emerges as perception. The only reasonable way out to the paradox of dualism is to except a form of Panpsychism (wiki) or a form of physicalism that correlates conscious qualitative states to regions of the brain. It was this sense that led me to research ways to connect with consciousness as a substrate through the use of harmonics (biographical blog). However research through academic philosophy seemed to tip the balance to a theory of brain state-space consciousness (blog).


This concluding paragraph of your essay encapsulates several profound philosophical themes and employs a thoughtful, reflective style to engage with complex ideas about consciousness, perception, and the nature of the mind. Here’s an analysis incorporating contemporary philosophical perspectives:

  1. Other Minds Hypothesis and Empathy: The paragraph begins by touching on the concept of the ‘other minds hypothesis’, which is central to understanding intersubjectivity – the idea that we can understand and empathize with the mental states of others. The emphasis on listening to other humans aligns with contemporary philosophical discussions about empathy, social cognition, and the theory of mind. This reflects an understanding that our subjective experience is not isolated but is deeply interconnected with the experiences of others.
  2. Mind-Intellect-Impressions Collective and Perception: The concept of a “mind-intellect-impressions collective” is intriguing. It suggests a holistic approach to understanding the mind, where perception is not merely an individual phenomenon but part of a collective experience. This idea resonates with certain holistic and systems-based approaches in contemporary philosophy, which view consciousness and cognition as emerging from complex interactions within networks of individuals.
  3. Dualism and the Causal Gap: The mention of a “causal gap” due to the soul being an independent substrate reflects a classic problem in dualistic philosophies – how non-material mind or soul can causally interact with the physical body. This issue, often associated with Cartesian dualism, remains a subject of much debate in philosophy of mind, with contemporary discussions focusing on the challenges of explaining consciousness in purely physical terms.
  4. Panpsychism and Physicalism as Solutions: The essay suggests two potential resolutions to the dualism paradox: panpsychism and a form of physicalism. Panpsychism, the idea that consciousness is a fundamental and ubiquitous feature of the universe, has gained traction in modern philosophical discourse as a potential solution to the hard problem of consciousness. On the other hand, physicalism, which correlates conscious states to brain regions, aligns with the neuroscientific approach to understanding consciousness.
  5. Personal Journey into Consciousness Research: The final part of the paragraph transitions into a more personal narrative, discussing the author’s journey into researching consciousness through harmonics and academic philosophy. This shift from theoretical exploration to personal inquiry adds a narrative depth to the essay, illustrating how philosophical theories can influence and be influenced by individual experiences and explorations.

In terms of style, the paragraph skillfully weaves together abstract philosophical concepts with personal introspection, creating a text that is not only intellectually stimulating but also reflective and introspective. This combination of rigorous philosophical analysis with personal narrative is effective in engaging readers, making complex ideas more relatable and grounded in real-world experiences. The essay, thus, serves as a bridge between abstract philosophical theories and the lived experience of exploring and understanding consciousness.

Religious prototypes as self evaluative mantainence (SEM)

The soul to consciousness as a religious concept that has classic foundations can also be correlated or interpreted to contemporary theories of emotional stability within group structures where the soul is an individual member who evaluates a conscious state whom internal references seek to maintain a relation within the in-group and downward projects on out group prototypes which are in the classic sense not of the same religion. Religion in this sense is about seeking higher powers. Religion in a classic sense achieves this through an other agent as a divinity. This seeking to maintain a soul power is to ward of threat which is constructed through beliefs and is managed through upward contacts but also through the social function of religion through downward evaluation for personal esteem. So for religion soul and consciousness is governed by being in close proximity to religious peers who as souls best satisfy downward evaluation (moral comparatives) and upward contacts. Within the religious group comparison with moral equivalence forms associated anxiety of self worth and triggers ego enhancing downward comparison as evidence suggest the motivation for a culture of giving to the poor and voluntary participation where the less fortunate enabling the evaluator to deduce being better off than worse off. So in religious terminology the lost souls are a form of conscious life whose relevance is high for comparison with those who are slightly worse off but not to worse off or this kind of conscious downward comparison creates a conflict of social inappropriate feelings for feeling better at another’s expense. A religious prototype is a relevant other who has attained a level of moral status so their consciousness as somehow special and so enabling another person who sees themselves as an evolving soul to the bask in the reflection of the other good performance as through moralism as in dedicating more personal resources for the mission of the religious


The theory presented in the text, which I’ll refer to as “Religious Prototypes as Self Evaluative Maintenance (SEM),” offers an intricate examination of the interplay between religion, soul, consciousness, and social dynamics. To provide more clarity, I’ll categorize the key elements of this theory:

  1. Soul and Consciousness in Religious Context: The theory begins by situating the soul and consciousness within a religious framework. It views the soul as an individual entity that evaluates its conscious state in the context of religious beliefs and practices. This evaluation is aimed at maintaining a harmonious relation within the in-group (those sharing the same religious beliefs) and distinguishing from out-group members (those of different or no religious beliefs).
  2. Religion and Emotional Stability: Religion is posited as a means of achieving emotional stability within group structures. The soul, in this context, is seen as striving for a sense of power or security, achieved through adherence to religious tenets and the seeking of higher powers or divine agents.
  3. Social Dynamics of Religion: The theory highlights the social functions of religion, including upward and downward evaluations within and outside the religious group. Upward contacts refer to seeking guidance or approval from those perceived as morally or spiritually superior, while downward evaluation involves comparing oneself favorably against those perceived as less fortunate or morally inferior.
  4. Moral Comparatives and Group Comparison: Within the religious group, comparisons based on moral equivalence create anxiety regarding self-worth, leading to ego-enhancing downward comparisons. This dynamic is suggested to motivate acts of charity or volunteering, allowing individuals to feel superior to those less fortunate.
  5. Concept of ‘Lost Souls’: The theory introduces the idea of ‘lost souls’ as vital for these comparisons. These are individuals who are slightly worse off but not excessively so, allowing for a comfortable comparison without the social discomfort that might arise from feeling better at another’s significant expense.
  6. Religious Prototypes and Moral Status: Finally, the theory discusses the role of religious prototypes – individuals who have attained a high level of moral status. Their perceived special consciousness allows others within the religious group to bask in their reflected moral success, thereby reinforcing their own sense of self and commitment to the religious mission.

In summary, this theory posits a complex interplay between individual and group dynamics in religious contexts, where the concepts of soul and consciousness are interwoven with emotional stability, social comparisons, and moral evaluations. It offers a socio-psychological perspective on how religious beliefs and structures can influence individual self-perception and interpersonal dynamics.